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Redefining the Term of Dukun HUMANIORA VOLUME 29 Number 1 February 2017 Page 46–60 Redefining The Term of Dukun Sartini, Heddy Shri Ahimsa-Putra Universitas Gadjah Mada Email: [email protected] ABSTRACT Dukun, wong pinter, and other terms, commonly constitutes to the term of shamanism, are often interpreted in the same way. In particular, the dukun and wong pinter are generally understood as persons who have extraordinary or even supernatural powers, are capable of communicating with spirits and understanding the unseen, can generally help resolve issues faced by members of their communities, including illnesses, spiritual disturbances, lost items, unfortunate fates, etc. They are also predicated to charge to the patient and even willing to help witchcraft to harm other people. In fact, not all shamans have negative behaviors. In Temanggung, Central Java, though this general understanding is still common, there is distinction in the specific details and characteristics of the dukun and wong pinter. Dukun are often understood negatively, meanwhile the wong pinter has more positive connotations. Because of the different principle meaning the both terms should not be generalized and used appropriately and wisely. Improper use can cause discomfort in the community, and academically the both term actually refers to a completely different subject characteristics. Keywords: behavior, dukun, negative, positive, redifining, term INTRODUCTION (Jordan, n.d.) Winkelman (Winkelman, 2010) Though developments in medicine have Jacobsen, (Maddox, 2003), Edson (Edson, 2012), advanced modern treatments greatly, traditional (Chilson & Knecht, 2003), and (Heinze & Berney, healing still plays an important role in society. That 1991), show the wide spectrum of traditional it is common to see banners and advertisements healing methods categorized as shamanism. In offering alternative healing treatments or products, Indonesia, research into shamanism has likewise such as herbal medicines, indicates that belief in been common. These include, for example, traditional healing has, rather than being eliminated Lemelson, who investigated balian traditional by the advent of modern medical technology, healers of Bali (Lemelson, 2004, p. 57); Foley, remained strong in society. Traditional treatment who investigated the paraji of West Java (Foley, methods have been practiced and developed 1984, p. 54); Viner and Kaplan, who investigated throughout human history. Among the various the guru of the Pakpak Batak (Viner & Kaplan, traditional healing practices are those practiced by 1981, p. 98); Bernstein, who investigated the shamans, a phenomenon which has widely been balien in Kalimantan (Bernstein, 1993, p. 1); studied by researchers. Trisakti who investigated the balin of the Dayak On the international scale, the writings (Trisakti, 2009); and Matondang, who investigated of Eliade (Eliade, 1989), (Harvey, Wallis, & the balian of the Dayak Paser (Matondang, 2014). Harvey, 2010) Atkinson (Atkinson, 1992), Pearson The practice of shamanism in Java has attracted (Pearson, 2002), Lebra (Lebra, 1985), Jordan numerous researchers, including Geertz (Geertz, 46 Sartini, Heddy Shri Ahimsa-Putra - Redefining the Therm of Dukun 1976), Mulder (Mulder, 2005a), Daniels (Daniels, The dukun or wong pinter and others in 2009a), Sofwan (Sofwan, 2010) Woodward similar professions have a significant role in (Woodward, 2011), Hesselink (Monnais & Cook, society. However, their presence has often been 2012a), Indrasuari (Indrasuari, 2012) and Sutiono controversial. Several factors contribute to this (Sutiono, 2014). negative view of dukun or wong pinter, who are In Central Java, there are the wong pinter often targets for their communities’ anger and (literally “clever people”), alternative treatment hatred, as in Banyuwangi. Do dukun and wong providers who are alternatively known as dukun pinter automatically share the same characteristics, (“shamans”), tabib (“medicine men”), ahli thus meaning that the same mistakes are made by kebatinan (“mystic experts”), ahli thariqah all of them? (“experts in ‘the way’”), and ustadz or kyai (both Observation conducted in Temanggung, terms for Islamic scholars) (Sofwan, 2010, pp. Central Java, in 2014 has found that there is a 1–2). These wong pinter are often considered clear distinction between the terms dukun and equivalent to the practitioners named dukun in wong pinter. The wong pinter are often considered various references. Aside from dukun and wong a special class of dukun, and though these terms pinter, there is also the term paranormal (i.e. are often equated when referring to Javanese persons with paranormal powers). The term shamans, the term wong pinter has its own special dukun is generally used in rural areas, whereas the characteristics. term paranormal is more common among urban This article explains the existing understanding populations (Schlehe, Nertz, & Yulianto, 2013, p. of the term dukun as “general magical specialists” 8). or “magico-religious specialists” in general sense, Traditional healers are considered to be the understanding of wong pinter as a special class knowledgeable of health and disease, and are of dukun, and propose the attitude to use the term. believed to have the ability to massage patients, This article emphasize that there are different to determine good days (for marriage, etc.), and to understandings on the term of “dukun”. It means conduct circumcisions (Hesselink, 2011, pp. 13– that the term should be used properly. 14). Other abilities include giving advice, giving directions, and giving spiritual guidance, as well FINDINGS AND DISCUSSION as having considerable knowledge of mysticism. Dukun and Wong Pinter as General Terms Owing to these abilities, among the Javanese these Dukun has become a common term in healers are frequently known as wong pinter. Indonesia to refer to the practitioners of traditional People go there for many purposes. medicine. Geertz and Khiun, for instance, Generally, people go to the dukun or wong use the term dukun, and both Geertz (Geertz, pinter when they feel ill (physically or non- 1976, pp. 86–87) and Khiun (Khiun, 2012, p. physically), or are facing uncertainty regarding 25) identify numerous categories of dukun, their own fates, the election of officials, etc. The including dukun bayi (midwife shamans), dukun medical knowledge and treatments obtained from calak (circumcisers) (marriage the dukun are unique, and their very presence , dukun temanten specialists), dukun petungan (numerologists), brings their own (sometimes controversial) dukun sihir (sorcerers), and, the most important dynamics. Dukun are often said to be involved of these according to Geertz is dukun biyasa, who in incidents of violence, both as victims and as are considered “general magical specialists” with perpetrators. In the Banyuwangi region in 1998, a wide range of powers, including the ability to for instance, a number of suspected dukun santet discover lost items, predict the future, and practice (“sorcerers”) were killed in acts which Siegel santet (witchcraft). Meanwhile, Sutiono (Sutiono, (Siegel, 2001) connects to the political intrigues of 2014, p. 1) uses the term wong pinter for shamans the Suharto-era government and which Herriman as they are generally found in Java. He refers to finds rooted in society’s anxiety over rumors of them as “magico-religious specialists”, “ninjas” (Herriman, 2010) and the murders of guru a definition relatively similar to that used by Geertz for the ngaji (prayer teachers) and kyai (Herriman, 2006). 47 Humaniora, Vol. 29, Number 1 February 2017 dukun biyasa or those used by other researchers shamanic powers to (for instance) treat poisoning, for the term dukun. No research differentiating the counter witchcraft, or provide pengasihan (love dukun and wong pinter has been found to date. magic). These dukun also recognize numerous The abilities and roles of traditional healers types of spirits (Peletz, 1988). There is a similarity in Java, be they known as dukun, kyai, wong tuwa, in the provision of symbolic healing and use of wong pinter, etc., have been widely explored both spiritual forces by the shamans in Bali, Indonesia, through scientific research and through literature. and in Ontong Java (Connor, 1990), an atoll near One work by Katrin Bandel (Bandel, 2006, pp. the Solomon Islands (http://sb.geoview.info/ 16–18) compares the image of traditional medicine otong_java,8260752). Research into the Meratus (i.e. the image of the dukun) with the image of tribe of Dayaks has also found shamanism, biomedical treatment (i.e. the image of doctors) including enchantments (ilmu hirang) which can in literature. The famous Babad Tanah Jawi attack those lacking protection through a process (“History of the Land of Java”) (Olthof, 2014, p. of “poisoning by supernatural media”. Owing to 3), which was written during the Mataram dynasty perceptions of the seriousness and threat of this and transcribed by Olthof in 1941, contains an practice, outsiders often consider entering Dayak interesting story regarding the role of the dukun. In areas to be difficult, and marrying into a Dayak this story, a tenung (sorcerer) is sent by the Dutch family is likewise held to bring its own risks. Many East India Company in a secret attempt to kill the believe that men who marry Dayak women must be King for breaking his vow to the Company (Olthof, careful, for if they plans to leave their wives, their 2014, p. 324). Mystic abilities, thus, have long genitals will either disappear or become detached
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